Psa 105 | JFB | STEP | 1. call . . . name — ( ). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord ( ). among the people —or, "peoples" ( ). deeds —or, "wonders" ( ).

Psalms 105

PSALM 105

Ps 105:1-45. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings.

1. call . . . name— (Ps 79:6; Ro 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Ge 12:8; 13:4).

3, 4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Ps 105:4] is the only true source of protection (compare Ps 32:11; 40:16).

Glory . . . name—boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

5, 6. judgments . . . mouth—His judicial decisions for the good and against the wicked.

6. chosen—rather qualifies "children" than "Jacob," as a plural.

7. Rather, "He, Jehovah, is our God." His title, "JEHOVAH," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.

8-11. The covenant was often ratified.

word—answering to "covenant" [Ps 105:9] in the parallel clause, namely, the word of promise, which, according to Ps 105:10, He set forth for an inviolable law.

10, 11. Alluding to God's promise to Jacob (Ge 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan [Ps 105:11]. Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.

12-15. few . . . in number—alluding to Jacob's words (Ge 34:30), "I being few in number."

15. Touch not—referring to Ge 26:11, where Abimelech says of Isaac, "He that toucheth this man or his wife shall surely be put to death."

mine anointed—as specially consecrated to Me (Ps 2:2). The patriarch was the prophet, priest, and king of his family.

my prophets—in a similar sense, compare Ge 20:7. The "anointed" are those vessels of God, consecrated to His service, "in whom (as Pharaoh said of Joseph, Ge 41:38) the Spirit of God is" [HENGSTENBERG].

16. God ordered the famine. God

called for a famine—as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mt 8:8, 9).

was laid in iron—literally, "his soul" (see on Ps 16:10), or, "he came into iron," or, he was bound to his grief (compare Ps 3:2; 11:1). The "soul" is put for the whole person, because the soul of the captive suffers still more than the body. Joseph is referred to as being an appropriate type of those "bound in affliction and iron" (Ps 107:10).

22. To bind—Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Ps 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Ps 149:8).

teach . . . senators wisdom—the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.

23-25. Israel . . . and Jacob—that is, Jacob himself is meant, as Ps 105:24 speaks of "his people." Still, he came with his whole house (Ge 46:6, 7).

25. turned their heart—God controls men's free acts (compare 1Sa 10:9). "When Saul had turned his back to go from (God's prophet) Samuel, God turned (Margin) him another heart" (see Ex 1:8, &c.). Whatever evil the wicked man plots against God's people, God holds bound even his heart, so as not to lay a single plan except what God permits. Thus Isaiah (Isa 43:17) says it was God who brought forth the army of Pharaoh to pursue Israel to their own destruction (Ex 4:21; 7:3).

27. signs—literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Ps 145:5, Margin). Compare the same Hebraism (Ps 65:3, Margin).

28-36. The ninth plague is made prominent as peculiarly wonderful.

they rebelled not—Moses and Aaron promptly obeyed God (Heb 11:27); (compare Ex 7:1-11:10 and Ps 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jer 13:16), the literal plague of darkness (Ex 10:22, 23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.

his word—His command to let Israel go [HENGSTENBERG]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.

29-31. He deprived them of their favorite "fish," and gave them instead, [Ps 105:30] out of the water, loathsome "frogs," and (Ps 105:31) upon their land tormenting "flies" (the dog-fly, according to MAURER) and "lice" (gnats, according to HENGSTENBERG).

32. gave them—referring to Le 26:4, "I give you rain in due season." His "gift" to Israel's foes is one of a very different kind from that bestowed on His people.

hail for rain—instead of fertilizing showers, hail destructive to trees. This forms the transition to the vegetable kingdom. The locusts in Ps 105:34 similarly are destructive to plants.

they rebelled not—Moses and Aaron promptly obeyed God (Heb 11:27); (compare Ex 7:1-11:10 and Ps 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jer 13:16), the literal plague of darkness (Ex 10:22, 23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.

his word—His command to let Israel go [HENGSTENBERG]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.

36. the chief—literally, "the firstlings." The ascending climax passes from the food of man to man himself. The language here is quoted from Ps 78:51.

37. with silver and gold—presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35).

one feeble person—or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Isa 5:27).

39. covering—in sense of protection (compare Ex 13:21; Nu 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Isa 4:5, 6; compare Nu 9:16).

42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Ps 105:8, 11). Ex 2:24 is the fundamental passage [HENGSTENBERG]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.

44. inherited the labour—that is, the fruits of their labor; their corn and vineyards (Jos 21:43-45).

42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Ps 105:8, 11). Ex 2:24 is the fundamental passage [HENGSTENBERG]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes.

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